On the Morals of the Manichaeans

³¹ But, you reply, the apostle says, "It is good, brethren, neither to eat flesh, nor to drink wine." No one denies that this is good, provided that it is for the end already mentioned, of which it is said, "Make not provision for the flesh to fulfill the lusts thereof;" or for the ends pointed out by the apostle, namely, either to check the appetite, which is apt to go to a more wild and uncontrollable excess in these things than in others, or lest a brother should be offended, or lest the weak should hold fellowship with an idol. For at the time when the apostle wrote, the flesh of sacrifices was often sold in the market. And because wine, too, was used in libations to the gods of the Gentiles, many weaker brethren, accustomed to purchase such things, preferred to abstain entirely from flesh and wine rather than run the risk of having fellowship, as they considered it, with idols, even ignorantly. And, for their sakes, even those who were stronger, and had faith enough to see the insignificance of these things, knowing that nothing is unclean except from an evil conscience, and holding by the saying of the Lord, "Not that which enters into your mouth defiles you, but that which comes out of it," still, lest these weaker brethren should stumble, were bound to abstain from these things. And this is not a mere theory, but is clearly taught in the epistles of the apostle himself. For you are in the habit of quoting only the words, "It is good, brethren, neither to eat flesh, nor to drink wine," without adding what follows, "nor anything whereby your brother stumbles, or is offended or is made weak." These words show the intention of the apostle in giving the admonition.

32. This is evident from the preceding and succeeding context. The passage is a long one to quote, but, for the sake of those who are indolent in reading and searching the sacred Scriptures, we must give the whole of it. "Him that is weak in the faith," says the apostle, "receive ye, but not to doubtful disputations. For one believes that he may eat all things: another, who is weak, eats herbs. Let not him that eats despise him that eats not; and let not him that eats not judge him that eats, for God has received him. Who are you that judgest another man's servant? To his own master he stands or falls; yea, he shall be holden up: for God is able to make him stand. One man esteems one day above another; another esteems every day alike. Let every man be fully persuaded in his own mind. He that regards the day, regards it to the Lord. He that eats, eats to the Lord, for he gives God thanks; and he that eats not, to the Lord he eats not, and gives God thanks. For none of us lives to himself, and no man dies to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord's. For to this end Christ both lived, and died and rose again, that He might be Lord both of the dead and living. But why do you judge your brother? Or why do you set at nought your brother? For we shall all stand before the judgment-seat of God. For it is written, As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not, therefore, judge one another any more: but judge this rather, that no man put a stumbling-block, or occasion to fall, in his brother's way. I know, and am persuaded in the Lord Jesus, that there is nothing common of itself: but to him that esteems anything to be common, to him it is common. But if your brother be grieved with your meat, now you do not walk charitably. Destroy not him with your meat, for whom Christ died. Let not then our good be evil spoken of. For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he who in this serves Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things whereby one may edify another. For meat destroys not the work of God. All things indeed are pure; but it is evil for that man who eats with offense. It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak. Have you faith? Have it to yourself before God. Happy is he who condemns not himself in that thing which he allows. And he that distinguishes is damned if he eats, because he eats not of faith: for whatsoever is not of faith is sin. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not Himself."

33. Is it not clear that what the apostle required was, that the stronger should not eat flesh nor drink wine, because they gave offense to the weak by not going along with them, and made them think that those who in faith judged all things to be pure, did homage to idols in not abstaining from that kind of food and drink? This is also set forth in the following passage of the Epistle to the Corinthians: "As concerning, therefore, the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. Howbeit there is not in every man that knowledge: for some, with conscience of the idol unto this hour, eat it as a thing offered to an idol; and their conscience being weak is defiled. But meat commends us not to God: for neither, if we eat, shall we abound; neither, if we eat not, shall we suffer want. But take heed, lest by any means this liberty of yours become a stumbling-block to them that are weak. For if any man see one who has knowledge sit at meat in the idol's temple, shall not his conscience being weak be emboldened to eat those things which are offered to idols; and through your knowledge shall the weak brother perish, for whom Christ died? But when you sin so against the brethren, and wound their weak conscience, you sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh forever, lest I make my brother to offend."

34. Again, in another place: "What say I then? That the idol is anything? Or that which is offered in sacrifice to idols is anything? But the things which the Gentiles sacrifice they sacrifice to devils, and not to God: and I would not that you should have fellowship with devils. You cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table and of the table of devils. Do we provoke the Lord to jealousy? Are we stronger than He? All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man what is another's. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shows it, and for conscience sake: conscience, I say, not your own, but another's: for why is my liberty judged of another man's conscience? For if I be a partaker with thanksgiving, why am I evil spoken of for that for which I give thanks? Whether, therefore, you eat or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Greeks, nor to the Church of God: even as I please all men in all things not seeking my own profit, but the profit of many that they may be saved. Be followers of me, even as I also am of Christ."